Joshua 11:21

Translation
King James Version
And at that time came Joshua, and cut off the Anakims from the mountains, from Hebron, from Debir, from Anab, and from all the mountains of Judah, and from all the mountains of Israel: Joshua destroyed them utterly with their cities.
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KJV (with Strong's)
And at that time H6256 came H935 Joshua H3091, and cut off H3772 the Anakims H6062 from the mountains H2022, from Hebron H2275, from Debir H1688, from Anab H6024, and from all the mountains H2022 of Judah H3063, and from all the mountains H2022 of Israel H3478: Joshua H3091 destroyed them utterly H2763 with their cities H5892.
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Complete Jewish Bible
Y'hoshua at that time came and cut off the 'Anakim from the land - from Hevron, D'vir, 'Anav and from all the hill-country of Y'hudah and Isra'el; Y'hoshua utterly destroyed them and their cities.
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Berean Standard Bible
At that time Joshua proceeded to eliminate the Anakim from the hill country of Hebron, Debir, and Anab, and from all the hill country of Judah and of Israel. Joshua devoted them to destruction, along with their cities.
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American Standard Version
And Joshua came at that time, and cut off the Anakim from the hill-country, from Hebron, from Debir, from Anab, and from all the hill-country of Judah, and from all the hill-country of Israel: Joshua utterly destroyed them with their cities.
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World English Bible Messianic
Joshua came at that time, and cut off the Anakim from the hill country, from Hebron, from Debir, from Anab, and from all the hill country of Judah, and from all the hill country of Israel: Joshua utterly destroyed them with their cities.
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Geneva Bible (1599)
And that same season came Ioshua, and destroyed the Anakims out of the mountaines: as out of Hebron, out of Debir, out of Anab, and out of all the mountaines of Iudah, and out of all the mountaines of Israel: Ioshua destroyed them vtterly with their cities.
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Young's Literal Translation
And Joshua cometh at that time, and cutteth off the Anakim from the hill-country, from Hebron, from Debir, from Anab, even from all the hill-country of Judah, and from all the hill-country of Israel; with their cities hath Joshua devoted them.
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See also
Deuteronomy 9:2Joshua 15:13Joshua 15:14Numbers 13:22Numbers 13:23Deuteronomy 1:28Judges 1:10
See on the biblical-era map
Joshua's Conquests in the North
Joshua's Conquests in the North View full PDF
Overview of Joshua’s Conquests
Overview of Joshua’s Conquests View full PDF

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In the KJVVerse 6,129 of 31,102

Study This Verse

SUMMARY

Joshua 11:21 encapsulates a pivotal moment in the Israelite conquest of Canaan, detailing Joshua's decisive and comprehensive campaign against the Anakim. This formidable people, known for their immense stature, were eradicated from their strongholds in the mountainous regions of Judah and Israel, including key cities such as Hebron, Debir, and Anab. This victory signifies a major step towards the fulfillment of God's ancient promises regarding the Promised Land and the complete dispossessing of its wicked inhabitants, underscoring divine faithfulness and the power granted to an obedient people.

CONTEXT

  • Literary Context: Joshua 11:21 is strategically positioned as a concluding summary statement following the major military campaigns in the Book of Joshua. It appears after the account of the southern coalition's defeat in Joshua 10 and the northern coalition's destruction in Joshua 11:1-15. This verse specifically highlights the comprehensive nature of the conquest against the Anakim, a group whose formidable reputation had previously instilled great fear among the Israelite spies, as recounted in Numbers 13:33. By detailing their eradication, the narrative powerfully affirms God's unwavering power to overcome even the most daunting adversaries, thereby setting the stage for the subsequent division of the land among the tribes, beginning in Joshua 13.
  • Historical & Cultural Context: The Anakim were an indigenous pre-Israelite people group in Canaan, often described as possessing exceptional height and strength, leading to their traditional identification as "giants." Their presence, particularly in strategically vital mountainous regions such as Hebron (ancient Kiriath-Arba), Debir (Kiriath-Sepher), and Anab, represented a significant physical and psychological barrier to Israel's complete possession of the land. The campaign against the Anakim, like other Canaanite groups, was executed under the principle of herem, or "devotion to destruction." This was not merely a military tactic but a severe act of divine judgment against the deeply entrenched idolatry, moral depravity, and abhorrent practices prevalent among the Canaanite peoples, including child sacrifice and pervasive sexual immorality. God commanded their utter destruction to preserve the holiness of the land and to prevent Israel from being corrupted by pagan influences, ensuring the purity of the covenant people and their unique relationship with Yahweh.
  • Key Themes: The systematic elimination of the Anakim powerfully illustrates several core themes central to the Book of Joshua and the broader Old Testament narrative. Firstly, it exemplifies Divine Faithfulness and Empowerment, demonstrating God's unwavering commitment to His covenant promises, particularly His pledge to give the land to Abraham's descendants, as seen in Genesis 12:7. The defeat of such formidable foes underscores that God actively fights for His people, enabling them to achieve what is humanly impossible, a truth echoed in Deuteronomy 3:22. Secondly, it highlights Obedience and Leadership, as Joshua's decisive action against the Anakim reflects his unwavering adherence to God's explicit commands to dispossess the inhabitants of Canaan, as outlined in Deuteronomy 7:2. His faithful leadership was instrumental in guiding Israel through daunting challenges. Thirdly, the "utter destruction" signifies Judgment and Holiness, emphasizing the theological concept of herem as a necessary act of divine judgment against profound wickedness, crucial for maintaining the sanctity of the land and the spiritual purity of Israel.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Anakim (Hebrew, ʻĂnâqî', H6062): This term refers to a specific people group, descendants of Anak, renowned for their imposing stature and strength. They were widely perceived as "giants" and instilled significant fear, as vividly described in the spies' report in Numbers 13:33. Their presence represented a major, seemingly insurmountable, obstacle to Israel's conquest and inheritance of the Promised Land.
  • Cut off (Hebrew, kârath', H3772): This verb denotes a decisive and complete severance, extermination, or destruction. In the context of Joshua 11:21, it implies that Joshua's campaign was not merely a defeat but a thorough removal and eradication of the Anakim from their strongholds, thereby breaking their power and eliminating their presence in the land. This term can also refer to the making of a covenant, which often involved "cutting" animals, but here it speaks of decisive action against an enemy.
  • Destroyed them utterly (Hebrew, châram', H2763): This phrase translates the Hebrew root ḥāram, which denotes putting something under a ban or consecrating it for destruction. It refers to the concept of herem, a divinely commanded holy war where the enemies and their possessions were devoted to God by complete destruction. This was not an act of wanton cruelty but a severe, necessary act of divine judgment against the extreme wickedness and idolatry of the Canaanite nations, essential for preserving the holiness of the land and preventing Israel from being corrupted by their abominable practices.

Verse Breakdown

  • "And at that time came Joshua, and cut off the Anakims from the mountains": This initial clause establishes the precise historical timing of this campaign, placing it immediately after the major victories over the southern and northern coalitions. It highlights Joshua's direct and active role as God's chosen leader in confronting these formidable foes, specifically targeting their entrenched strongholds within the rugged mountainous terrain, which were difficult to conquer.
  • "from Hebron, from Debir, from Anab": This provides crucial geographical specificity, naming three prominent cities in the southern part of the land where the Anakim had established their power and influence. Hebron (Kiriath-Arba), Debir (Kiriath-Sepher), and Anab were strategic locations, and their capture signified the breaking of the Anakim's core strength and dominion within the territory designated for Judah.
  • "and from all the mountains of Judah, and from all the mountains of Israel": This broadens the scope of the campaign dramatically, indicating that Joshua's actions against the Anakim were not confined to just a few key cities but extended across the entire mountainous regions of the territories designated for both Judah and the broader Israelite tribes. The emphatic repetition of "all the mountains" underscores the comprehensive and widespread nature of this phase of the conquest, leaving no major Anakim stronghold untouched.
  • "Joshua destroyed them utterly with their cities": This concluding phrase powerfully reiterates Joshua's central role as the instrument of God's will and confirms the complete and irreversible nature of the Anakim's defeat. The use of "destroyed them utterly" (from ḥāram) underscores the profound theological dimension of the conquest—it was a divinely mandated act of judgment, ensuring the complete removal of these wicked inhabitants and their urban centers from the land, thereby making way for Israel's secure and uncorrupted inheritance.

Literary Devices

Joshua 11:21 employs several literary devices to convey its powerful message of comprehensive victory and divine faithfulness. Repetition is prominently featured in the phrase "from all the mountains of Judah, and from all the mountains of Israel," which serves to emphasize the thoroughness and wide geographical scope of Joshua's campaign against the Anakim. This repetition underscores the comprehensive nature of the victory, suggesting a complete and decisive sweep. The specific Geographic Listing of "Hebron, from Debir, from Anab" grounds the narrative in concrete, historical locations, lending credibility and strategic significance to the described events. These were not random places but known Anakim strongholds, whose fall would have resonated deeply with the Israelite audience. Furthermore, the verse functions as a profound Theological Statement, asserting God's faithfulness and power through Joshua's actions. The defeat of the Anakim, who were previously a source of immense fear and doubt (as seen in the wilderness generation), serves as a powerful testament to God's ability to fulfill His promises and overcome any humanly perceived obstacle. While the phrase "all the mountains" might suggest a degree of Hyperbole to emphasize the decisive nature of the conquest rather than a literal extermination of every single Anakim (as some remnants are mentioned later, e.g., in Joshua 14:12), it effectively communicates the complete breaking of their power and influence as a unified threat.

THEOLOGICAL AND THEMATIC CONNECTIONS

Joshua 11:21 stands as a profound theological statement on God's omnipotence and unwavering faithfulness to His covenant promises. The defeat of the Anakim, who represented the most formidable and fear-inducing adversaries in the land, serves as a powerful demonstration that no obstacle is too great for the Lord. This victory confirms that God actively fights for His people, enabling them to achieve what is humanly impossible. It underscores the necessity of radical obedience to God's commands, as Joshua's unwavering faith and action were instrumental in securing this triumph. The "utter destruction" of the Anakim also highlights the severity of divine judgment against entrenched wickedness and the importance of removing all spiritual contaminants to preserve the holiness of God's people and the land. This historical event provides a powerful paradigm for believers today, reminding us that with God's power, even our most daunting "giants"—whether they be persistent sins, overwhelming fears, or spiritual strongholds—can be overcome through faith and obedience.

REFLECTION AND APPLICATION

Joshua's decisive victory over the Anakim offers profound spiritual lessons for believers navigating the challenges of contemporary life. Just as Israel faced literal giants who seemed unconquerable, we often encounter metaphorical "giants" in our own lives—overwhelming circumstances, deeply ingrained sinful habits, spiritual strongholds, or paralyzing fears that seem insurmountable. This verse serves as a powerful reminder that with God's power, no obstacle is too great. It calls us to courageous faith, urging us to confront our "giants" not in our own strength, but in confident reliance on the Lord who fights for us. Furthermore, the concept of "utter destruction" (herem) for the Anakim challenges us to consider areas in our lives where compromise with sin or worldly influences might be hindering our spiritual growth. It beckons us to a radical, uncompromising obedience, completely cutting off anything that stands in opposition to God's will and our sanctification, trusting Him for complete victory and the purification of our spiritual "land."

Questions for Reflection

  • What "giants" or seemingly insurmountable obstacles are you currently facing in your life that require God's power to overcome?
  • In what areas of your life is God calling you to radical obedience, even when the task seems daunting or the enemy appears too strong?
  • How does the concept of "utter destruction" (herem) apply to the way believers should deal with persistent sin, spiritual strongholds, or ungodly influences in their lives?

FAQ

Why did God command the "utter destruction" of the Anakim and other Canaanites?

Answer: The command for "utter destruction" (Hebrew: ḥāram, or herem) was a severe act of divine judgment, not arbitrary cruelty. The Canaanite nations, including the Anakim, had reached a profound level of moral depravity, characterized by widespread idolatry, child sacrifice, pervasive sexual immorality, and other abominable practices that deeply offended God's holiness. As stated in Leviticus 18:24-25, the land itself was said to be "vomiting out" its inhabitants due to their wickedness. God commanded their removal to prevent their corrupting influence from infecting Israel, His chosen people, and to preserve the purity of the covenant and the holiness of the land. It was a necessary measure to establish a holy nation in a holy land, ensuring Israel's spiritual distinctiveness and their role as a light to the nations. This judgment was not based on Israel's righteousness, but on the wickedness of the Canaanites, as explained in Deuteronomy 9:4-5.

CHRIST-CENTERED FULFILLMENT

Joshua's campaign to "cut off" and "utterly destroy" the formidable Anakim serves as a powerful Old Testament type foreshadowing the ultimate, decisive victory of Jesus Christ. Just as Joshua led Israel to conquer physical giants and dispossess enemies from the Promised Land, Jesus, our greater Joshua, leads His people in a spiritual conquest, overcoming the far more formidable enemies of sin, death, and the devil. The complete eradication of the Anakim from their strongholds prefigures Christ's triumph over the powers of darkness. Through His death and resurrection, Jesus disarmed the principalities and powers, triumphing over them (see Colossians 2:15). He came to destroy the works of the devil (1 John 3:8) and, through His own death, to destroy the one who has the power of death, that is, the devil (Hebrews 2:14-15). The "utter destruction" of the Anakim by Joshua points to the comprehensive and irreversible nature of Christ's victory, which secures for believers their spiritual inheritance and eternal dwelling in God's kingdom, free from the tyranny of sin and evil. Ultimately, Christ is the victorious Warrior who will return to fully establish His righteous reign, as depicted in Revelation 19:11-16.

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Commentary on Joshua 11 verses 15–23

We have here the conclusion of this whole matter.

I. A short account is here given of what was done in four things: - 1. The obstinacy of the Canaanites in their opposition to the Israelites. It was strange that though it appeared so manifestly that God fought for Israel, and in every engagement the Canaanites had the worst of it, yet they stood it out to the last; not one city made peace with Israel, but the Gibeonites only, who understood the things that belonged to their peace better than their neighbours, Jos 11:19. It is intimated that other cities might have made as good terms for themselves, without ragged clothes and clouted shoes, if they would have humbled themselves, but they never so much as desired conditions of peace. We here are told whence this unaccountable infatuation came: It was of the Lord to harden their hearts, Jos 11:20. As Pharaoh's heart was hardened by his own pride and wilfulness first, and afterwards by the righteous judgment of God, to his destruction, so were the hearts of these Canaanites. To punish them for all their other follies, God left them to this, to make those their enemies whom they might have made their friends. This was it that ruined them: they came against Israel in battle, and gave the first blow, and therefore might have no favour shown them. Those know not what they do who give the provocation to divine justice, or the authorized instruments of it. Are we stronger than God? Observe here, That hardness of heart is the ruin of sinners. Those that are stupid and secure, and heedless of divine warnings, are already marked for destruction. What hope is there of those concerning whom God has said, Go, make their hearts fat? 2. The constancy of the Israelites in prosecuting this war (Jos 11:18): Joshua made war a long time; some reckon it five years, others seven, that were spent in subduing this land: so long God would train up Israel to war, and give them repeated instances of his power and goodness in every new victory that he gave them. 3. The conquest of the Anakim at last, Jos 11:21, Jos 11:22. Either this was done as they met with them where they were dispersed, as some think, or rather it should seem the Anakim had retired to their fastnesses, and so were hunted out and cut off at last, after all the rest of Israel's enemies. The mountains of Judah and Israel were the habitations of those mountains of men; but not their height, nor the strength of their caves, nor the difficulty of the passes to them, could secure, no, not these mighty men, from the sword of Joshua. The cutting off of the sons of Anak is particularly mentioned because these had been such a terror to the spies forty years before, and their bulk and strength had been thought an insuperable difficulty in the way of the reducing of Canaan, Num 13:28, Num 13:33. Even that opposition which seemed invincible was got over. Never let the sons of Anak be a terror to the Israel of God, for even their day will come to fall. Giants are dwarfs to Omnipotence; yet this struggle with the Anakim was reserved for the latter end of the war, when the Israelites had become more expert in the arts of war, and had had more experience of the power and goodness of God. Note, God sometimes reserves the sharpest trials of his people by affliction and temptation for the latter end of their days. Therefore let not him that girds on the harness boast as he that puts it off. Death, that tremendous son of Anak, is the last enemy that is to be encountered; but it is to be destroyed, Co1 15:26. Thanks be to God, who will give us the victory. 4. The end and issue of this long war. The Canaanites were rooted out, not perfectly (as we shall find after in the book of Judges), but in a good measure; they were not able to make any head either, (1.) So as to keep the Israelites out of possession of the land: Joshua took all that land, Jos 11:16, Jos 11:17. And we may suppose the people dispersed themselves and their families into the countries they had conquered, at least those that lay nearest to the head-quarters at Gilgal, until an orderly distribution should be made by lot, that every man might know his own. Or, (2.) So as to keep them in action, or give them any molestation (Jos 11:23): The land rested from war. It ended not in a peace with the Canaanites (that was forbidden), but in a peace from them. There is a rest, a rest from war, remaining for the people of God, into which they shall enter when their warfare is accomplished.

II. That which was now done is here compared with that which had been said to Moses. God's word and his works, if viewed and considered together, will mutually illustrate each other. It is here observed in the close, 1. That all the precepts God had given to Moses relating to the conquest of Canaan were obeyed on the people's part, at least while Joshua lived. See how solemnly this is remarked (Jos 11:15): As the Lord commanded Moses his servant, by whose hand the law was given, so did Moses command Joshua, for Moses was faithful, as a law-giver, to him that appointed him; he did his part, and then he died: but were the commands of Moses observed when he was in his grave? Yes, they were: So did Joshua, who was, in his place, as faithful as Moses in his. He left nothing undone (Heb. he removed nothing) of all that the Lord commanded Moses. Those that leave their duty undone do what they can to remove or make void the command of God, by which they are bound to do it; but Joshua, by performing the precept, confirmed it, as the expression is, Deu 27:26. Joshua was himself a great commander, and yet nothing was more his praise than his obedience. Those that rule others at their will must themselves be ruled by the divine will; then their power is indeed their honour, and not otherwise. The pious obedience for which Joshua is here commended respects especially the command to destroy the Canaanites, and to break down their altars and burn their images, Deu 7:2-5; Exo 23:24; Exo 34:13. Joshua, in his zeal for the Lord of hosts, spared neither the idols nor the idolaters. Saul's disobedience, or rather his partial obedience, to the command of God, for the utter destruction of the Amalekites, cost him his kingdom. It should seem Joshua himself gives this account of his most careful and punctual observance of his orders in the execution of his commission, that in all respects he had done as Moses commanded him; and then it intimates that he had more pleasure and satisfaction in reflecting upon his obedience to the commands of God in all this war, and valued himself more upon that, than upon all the gains and triumphs with which he was enriched and advanced. 2. That all the promises God had given to Moses relating to this conquest were accomplished on his part, Jos 11:23. Joshua took the whole land, conquered it, and took possession of it, according to all that the Lord said unto Moses. God had promised to drive out the nations before them (Exo 33:2; Exo 34:11), and to bring them down, Deu 9:3. And now it was done. There failed not one word of the promise. Our successes and enjoyments are then doubly sweet and comfortable to us when we see them flowing to us from the promise (this is according to what the Lord said), as our obedience is then acceptable to God when it has an eye to the precept. And, if we make conscience of our duty, we need not question the performance of the promise.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 15–23. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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